Developing Investigation of Virtue
(Dhamma-vicaya-sambojjhanga)

Dhamma-vicaya means investigation of virtue or righteousness. Lord Buddha identified the factors that cause or condition Dhamma-vicaya investigation as summarized below (Sa×yutta-nikāya Mahāvagga, 19/366/96).

Monks, wholesome Dhammas are those which lead to ultimate prosperity without danger. They lead one to attain white, transparent or pure states. Unwholesome Dhammas are those which lead to danger and destruction. They bring one to black, murky, or impure states. One must investigate these two types of Dhammas carefully and repeatedly. Such careful investigation is food for developing the Dhamma-vicaya-sambojjhanga which has not yet been attained and for preserving and fully developing that which has already been attained.

The commentary explained seven practices for developing Dhamma-vicaya-sambojjhaïga and eliminating the Hindrances as follows (Samyutta-nikāya Atthakatha, 224-226):

1. Asking questions frequently is when one poses queries about aggregates (Khandha), elements (Dhātu), the sensory domains (Āyatana), faculties (Indriya), powers (Bala), enlightenment factors (Bojjhanga), paths (Magga), Jhāna, concentration (Samatha) and insight (Vipassanā). This consideration will give rise to Viriya-sam-bojjhanga.
2. Purifying internal and external objects is, first, being careful when head-hairs, body-hairs or nails are long or when the body is impure, full of sweat or excrement. Purifying external objects is being careful when the robe is worn out, dirty or smelly, or when the shelter is messy. This is purifying internal and external objects. With lack of purification, ñāna insight in mind and mental concomitants arising in these internal and external objects is impure, like the light of a flame that is dim due to impure lamp, wick and oil. One should purify internal objects from top to bottom by cutting hair and nails, showering and scrubbing the body, and even taking a laxative, if necessary. Also, one should make external objects shine with sewing, laundering, cleaning and preserving. This consideration will give rise to Viriya-sambojjhanga.
3. Balancing mental faculties [Indriya] is maintaining equilibrium among the psychic propensities such as for believing vs. doubting, exertion vs. ease, focusing vs. wandering, or accepting vs. questioning. If, for example, one has strong Faith (Saddhā) while the other Faculties such as Effort (Viriya), and Calm Concentration (Samatha) are weak, the Effort (Viriya) Faculty will not lift the mind, and Concentration (Samatha) will not calm and focus the mind. Thus, Wisdom will not arise to achieve penetration (Dassana-kicca) of the Noble Truths. In this case, one needs to reduce Faith by contemplating dhamma. If the Effort (Viriya) Faculty is strong, but the Faith (Saddhā) Faculty is weak and does not produce religious zeal, the other Faculties will not be able to do their functions. In this case, one needs to lower the Effort Faculty by developing tranquility (Passaddhi-sambojjhaïga). Phra Sonathera concluded: When one of the Faculties is too strong, the others cannot perform their functions. The wise praise the balance of faith, wisdom, concentration and effort. One who has strong faith but weak wisdom may be gullible, believing nonsense. One who has strong wisdom but weak faith may be arrogant and inflexible, like a drug-resistant disease. Such a one may misunderstand that keeping the mind wholesome is enough and there is no need to make merit through generosity (Dāna). This could lead to rebirth in hell. When faith and wisdom are balanced, one becomes devout regarding the Truth. Laziness (Kosajja) may overwhelm one with strong concentration, but weak effort. Restlessness (Uddhacca) may overwhelm one with strong effort, but weak concentration. However, balanced Concentration and Effort will avoid both laziness and restlessness. Powerful Faith and One-pointed Concentration (Ekaggatā) are appropriate for one practicing Concentration Meditation (Samādhi) because they lead to Attainment Concentration. Powerful wisdom is appropriate for one practicing Vipassanā Insight Meditation, because it leads to comprehending the Three Characteristics. Attainment Concentration (Appanā) arises with a balance of faith, wisdom, concentration and effort. When Mindfulness protects one from both Restlessness and Laziness, and Faith, Effort and Wisdom develop together. Mindfulness is needed throughout, like salt seasoning a savory dish or a senior manager monitoring myriad tasks. Thus, Lord Buddha proclaimed Mindfulness as essential. This consideration will give rise to Viriya-sambojjhanga.
4. Avoiding fools is steering clear of those who lack wisdom and don’t discern the impermanence of the Five Aggregates. If one practices in this way, Dhamma-vicaya-sambojjhanga will arise.
5. Associating with the wise is socializing with those who have knowledge, understanding, insight and vision, understanding the impermanence of the Five Aggregates. If one practices in this way, Dhamma-vicaya-sambojjhanga will arise.
6. Deep Reflection on the True Teachings leading to Wisdom is contemplating Dhamma such as the Refined Aggregates. If one practices in this way, Dhamma-vicaya-sambojjhanga will arise.

1. Asking questions frequently is when one poses queries about aggregates (Khandha), elements (Dhātu), the sensory domains (Āyatana), faculties (Indriya), powers (Bala), enlightenment factors (Bojjhanga), paths (Magga), Jhāna, concentration (Samatha) and insight (Vipassanā). This consideration will give rise to Viriya-sam-bojjhanga.

2. Purifying internal and external objects is, first, being careful when head-hairs, body-hairs or nails are long or when the body is impure, full of sweat or excrement. Purifying external objects is being careful when the robe is worn out, dirty or smelly, or when the shelter is messy. This is purifying internal and external objects. With lack of purification, ñāna insight in mind and mental concomitants arising in these internal and external objects is impure, like the light of a flame that is dim due to impure lamp, wick and oil. One should purify internal objects from top to bottom by cutting hair and nails, showering and scrubbing the body, and even taking a laxative, if necessary. Also, one should make external objects shine with sewing, laundering, cleaning and preserving. This consideration will give rise to Viriya-sambojjhanga.

3. Balancing mental faculties [Indriya] is maintaining equilibrium among the psychic propensities such as for believing vs. doubting, exertion vs. ease, focusing vs. wandering, or accepting vs. questioning. If, for example, one has strong Faith (Saddhā) while the other Faculties such as Effort (Viriya), and Calm Concentration (Samatha) are weak, the Effort (Viriya) Faculty will not lift the mind, and Concentration (Samatha) will not calm and focus the mind. Thus, Wisdom will not arise to achieve penetration (Dassana-kicca) of the Noble Truths. In this case, one needs to reduce Faith by contemplating dhamma. If the Effort (Viriya) Faculty is strong, but the Faith (Saddhā) Faculty is weak and does not produce religious zeal, the other Faculties will not be able to do their functions. In this case, one needs to lower the Effort Faculty by developing tranquility (Passaddhi-sambojjhaïga). Phra Sonathera concluded: When one of the Faculties is too strong, the others cannot perform their functions. The wise praise the balance of faith, wisdom, concentration and effort. One who has strong faith but weak wisdom may be gullible, believing nonsense. One who has strong wisdom but weak faith may be arrogant and inflexible, like a drug-resistant disease. Such a one may misunderstand that keeping the mind wholesome is enough and there is no need to make merit through generosity (Dāna). This could lead to rebirth in hell. When faith and wisdom are balanced, one becomes devout regarding the Truth. Laziness (Kosajja) may overwhelm one with strong concentration, but weak effort. Restlessness (Uddhacca) may overwhelm one with strong effort, but weak concentration. However, balanced Concentration and Effort will avoid both laziness and restlessness. Powerful Faith and One-pointed Concentration (Ekaggatā) are appropriate for one practicing Concentration Meditation (Samādhi) because they lead to Attainment Concentration. Powerful wisdom is appropriate for one practicing Vipassanā Insight Meditation, because it leads to comprehending the Three Characteristics. Attainment Concentration (Appanā) arises with a balance of faith, wisdom, concentration and effort. When Mindfulness protects one from both Restlessness and Laziness, and Faith, Effort and Wisdom develop together. Mindfulness is needed throughout, like salt seasoning a savory dish or a senior manager monitoring myriad tasks. Thus, Lord Buddha proclaimed Mindfulness as essential. This consideration will give rise to Viriya-sambojjhanga.

4. Avoiding fools is steering clear of those who lack wisdom and don’t discern the impermanence of the Five Aggregates. If one practices in this way, Dhamma-vicaya-sambojjhanga will arise.

5. Associating with the wise is socializing with those who have knowledge, understanding, insight and vision, understanding the impermanence of the Five Aggregates. If one practices in this way, Dhamma-vicaya-sambojjhanga will arise.

6. Deep Reflection on the True Teachings leading to Wisdom is contemplating Dhamma such as the Refined Aggregates. If one practices in this way, Dhamma-vicaya-sambojjhanga will arise.

7. Directing the mind to focus on Dhamma-vicaya is continually directing the mind to the rising of Dhamma-vicaya-sambojjhanga during every action, whether standing or sitting. This consideration will give rise to Viriya-sambojjhanga.

The Investigation of Virtue Factor of Enlightenment Dhamma-vicaya-sambojjhanga arises due to these seven causes and is fully developed to perfection when one attains Arahant Mentality.

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